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terribly warped through being so hurt. Still even
within the terms of this situation a parent can love a
child too much or a man love a woman ; and even loyp
between human beings may become a disproportioned
thing, or may turn sour and egotistical. Such cases
make it clear that the love is not always of the right sort
or quality; as in the case of the parent who does not
love the child in the separateness of its personality or
seek to coax it into greater autonomy; or die case of that
love which becomes twisted and warped through fear,
the fear, for example, that it is not going to be returned.
It is at this point of the argument that we see how the
question is one far above that of the mere natural affec-
tions, and that what is at issue is a higher regulative kind
of love which holds dominion over our natural aflFections
themselves and secures that everything shall be in due
proportion. It is in rising to this view that we come
to have a perception of a kind of love which is to be
achieved only by virtue of man's spiritual nature, and
by the realisation of a higher view of personality itself.
In New Testament Love the reality of the spiritual
realm is installing itself here and manifesting itself now;
indeed this is the point where spiritual and temporal
most demonstrably intersect It makes a difference to
the visible character of life on the earth. This Love
as seen in the saints ought to be regarded as one of the
evidences for Christianity.

At this point, therefore, the spiritual and the ethical
idea have become one and the result issues in forms of
life that are enacted and experienced here and now. If
to the scholar the intellectual order of existence is much